CHAPTER 9.

Prepares for his New Office.

Resigns his Assessorship. His "Adversaria." His "Spiritual Diary."

The Death of Polheim.

Called to a high and holy office, Swedenborg set about preparing himself for the fulfilment of its duties. Leaving London in the beginning of July, 1745, he took ship for Sweden, where he arrived on the 7th of August. On this voyage, his spiritual intercourse was suspended. He lived quietly at home during 1746; probably in the performance and enjoyment of the settled routine of his Assessorship, and in earnest meditation on the heavenly arcana now fully opened to his view. In 1747, with the sole view that he might be more at liberty to devote himself to the mission to which the Lord had called him, he asked leave of King Frederick to retire from his Assessorship, and that he might enjoy, during life, as a retiring pension, half of his official salary, requesting, at the same time, that no addition to his rank or title might be conferred upon him. The King yielded to his wishes, but in consideration of his long and faithful service of thirty-one years, continued to him the whole of his salary.

In the meanwhile, he learned Hebrew, and read the Bible through several times in its original language. Like all true students, he read and thought with pen in hand, and as the hidden and Divine wisdom of the Word was opened to him, he embodied in "Adversaria," or notes, the truths thus revealed. These Adversaria extend over the historical books of the Old Testament, and several of the prophets. They have all been printed of late years, from their author's original Latin manuscript, by that indefatigable and learned Newchurchman, Dr Tafel, of Tubingen. They have not yet been translated into English, probably because they were not published by Swedenborg himself, and are only to be regarded as preparatory studies for future works. They also abound with indistinct views on many subjects, which subsequent knowledge rendered clear. As records of their author's spiritual progress, as well as for the many valuable facts which they contain, it is to be hoped that the day is not far distant when the "Adversaria" will appear in an English dress. We cannot spare anything which serves to illustrate the mental history of such a man as Swedenborg.

In 1747, he ceased writing his "Adversaria," and commenced a Spiritual Diary, which he continued for twenty years. This Diary, written also in Latin, (as all his theological works were,) has been lately published by Dr Tafel in ten closely printed octavos. Two volumes have been translated and published in England and America, and

the remainder will probably soon follow. It will hardly be necessary for us to go into a detailed account of the principles and facts scattered throughout its long and miscellaneous record. We shall meet with all the leading ideas in noticing the books published by himself, and laid before the world as matured and finished productions. It may be said, however, that the "Diary," as a work, is perfectly unique, for in no literature can we find its counterpart. We have in it, for twenty years, an almost daily record of Swedenborg's spiritual states and temptations; his interviews and conversations with angels, spirits, and devils; and accounts of their pleasures, punishments, and thoughts. No one who makes an intimate acquaintance with this "Diary" will ever after allow a shadow of doubt to cross his mind as to the candour and truth of Swedenborg; for in every page, he will perceive that quiet and solemn earnestness which belongs alone to the upright and honest in heart. In its whole range of experience, he will detect no vanity, shuffling, double-dealing, or anything inconsistent with his published works; but all as straightforward, open, and unreserved, as truth itself. Although written in the quietude of his own study, and for his own eye and use alone, he could not have been more ingenuous and sincere had the whole universe been looking down upon its pages.

On the page of history, the "Diary" throws some wondrous light. In it, we read of interviews with many of the famous men of ancient and modern times. From some names which the world has learned to revere, the mask of excellence is quite torn away, while the infamy of others is proved to have been but judgment from appearance, and from scandal. Anyone who is infected with the spiritual disease of hero-worship, should read the "Spiritual Diary." He will there discover that the most dazzling intellect fades into moping idiocy and insanity, when it lacks the sterling heart, and honest aims; and that goodness alone is the life and soul of true wisdom. He will also learn why it is so.

We would here say a word upon a jest started by Emerson, (and which has reappeared under many forms,) to the effect that all the souls with whom Swedenborg held converse, talked Swedenborgese. As a reply, we would ask, how could they speak in any other way? Swedenborg did not profess to be a mimic, and if Cicero or anybody else, spoke with him in the spiritual world and in the spiritual language, Swedenborg, in translating the speech into his own simple diction, would, of course, seize the substance, and care nothing for the form. That the language was not Cicero's, might be true, but if the ideas were, what matter? The subject would hardly be worth mentioning, did we not see the jest receiving a wide currency, when a few words of common sense are all that are necessary to take the life out of it.

There is no work with which we are acquainted, that can give its readers a better idea of the reality of the future life, than the "Spiritual Diary." No other book, we know, can so stir up a man to set his mind, or spiritual house, in order here, so that he may be spared the turmoil and sorrow which otherwise he will carry with him beyond the tomb. In its pages, the life after death is portrayed in all its stern reality; not as a vague dream, or a shadowy vision, of which the mind can form no fixed idea. We read of the awful states induced in the other life, by evil habits contracted in this; from loose speech, jesting about sacred subjects, indulgence in idleness and luxury, down to blacker crimes. We learn from sight, as it were, how evil is its own torment, and how goodness is its own sweet and rich reward; and in the view of the momentous issues of what we too often regard as the trifles of life, we feel impelled to make our peace and our heaven here, so that we may bear them with us hereafter. Such high uses does the "Spiritual Diary" subserve.

The "Diary" is, however, a work not suited for an early student of Swedenborg. The principles upon which it is written, not being understood, a young reader could hardly fail to form erroneous ideas from it, and misjudge the work itself. It is only after some acquaintance with the spiritual laws expounded in Swedenborg's theological writings, that it can be read with profit. Incidents which, at first sight, might appear ridiculous and irrational, are brought within the pale of reason and belief when the laws upon which they are founded are understood; and as effects, and not causes, constitute the burden of the “Diary,” the need for this caution will be apparent. When, however, the laws of spiritual life are understood, the “ Diary "becomes a work of peculiar and most profitable instruction.

While Swedenborg was living in Sweden, in 1751, his old friend and coadjutor-Polheim, died, and Swedenborg was favoured to see both sides of his grave. Writing in his " Spiritual Diary," he says, Polheim died on Monday, and spoke with me on Thursday. I was invited to the funeral. He saw the hearse, the attendants, and the whole procession. He also saw them let down the coffin into the grave, and conversed with me while it was going on, asking me why they buried him, when he was alive. And when the priest pronounced that he would rise again at the day of judgment, he asked why this was, when he had already risen. He wondered that such a belief should prevail, considering that he was even now alive; he also wondered at the belief in the resurrection of the body, for he said he felt that he was in the body: with other remarks." Such a relation will seem strange, very strange to many. But have patience. When the laws and principles upon which such phenomena take place, are comprehended, all their strangeness and improbability will straightway disappear.

CHAPTER 10.

The Arcana Cœlestia.

It was about the middle of 1749, that Swedenborg made his first appearance as a theologian, by the publication of the first volume of the "Arcana Cœlestia." At the beginning of 1750, we find his publisher, John Lewis, of Paternoster Row, announcing the issue of the second volume, in cheap numbers, both in English and Latin. The issue continued in volumes till 1756, when the work was completed in eight good sized quartos. His publisher states in one of his advertisements, that though he is "positively forbid to discover the author's name, yet he hopes to be excused for mentioning his benign and generous qualities." He avers that "this gentleman, with indefatigable pains and labour, spent one whole year in studying and writing out the first volume of the Arcana,' was at the expense of £200 to print it, and advanced £200 more for the printing of the second; and when he had done this, he gave express orders that all the money that should arise in the sale, should be given towards the charge of the propagation of the Gospel. He is so far from desiring to make a gain of his labours, that he will not receive one farthing back of the £400 he hath expended; and for that reason his works will come exceedingly cheap to the public."

The "Arcana Coelestia " is an exposition of the books of Genesis and Exodus, with intervening chapters which describe the wonders of the future life. At the outset, it will be necessary to state that Swedenborg believed the Bible to be the Word of God. "Well, what Christian does not believe so?" it may be asked. Few expressions pass more glibly over the lips of religious people, than the short phrase "the Word of God; " but how many take time to consider its infinite meaning? The Word of God-a book the production of the Infinite Father of all, the Creator and Sustainer of the universe,-must be infinitely superior to any human composition, and, like God's other volume, the book of nature, yield up fresh wonders to every investigator; and the more it is searched into, the more reveal unceasing beauties of wisdom and design, till at length the strained intellect of man finds its truest wisdom lies in the deepest humility and adoration. Thus logically thinking, we experience a serious reverse when we turn to the opinions expressed regarding the Word by even its most reverential commentators. At no period of history, has the Bible been submitted to more earnest study than in these times; but the results have been in the highest degree meagre and unworthy, when placed in comparison with the same exercise of mind on the subjects of natural creation. We have most elaborate and minute criticisms on the sacred text; we have treatises on the animals, the insects, and the vegetables mentioned in the hallowed record; we have books filled

with descriptions of domestic life among the Jews, their customs, and their language; the prophecies have been subjected to all manner of ingenious interpretation, but after all, with the poorest spiritual results, and such as can in nowise excite a deeper respect, or a warmer love, for God's holy Word, than was entertained centuries ago, when such learning was a rarer thing. Yet if we believe that God wrote this book, can we for a moment suppose that it should have no other end than the narration of the history of a petty people, and the enunciation of dark prophecies, which the acutest of men pronounce impenetrable mysteries, and which the daring and the foolish turn to all manner of profane purposes in ridiculous political soothsayings? If the Bible be indeed the Word of God, it must contain within itself much more than the majority of Christians suppose; otherwise it presents a most startling anomaly when viewed in comparison with the other Divine work, that of natural creation.

The assumption, then, with which Swedenborg starts, is, that the Scriptures are in very truth the Word of God, that every syllable and expression therein are His, that Moses, David, the Prophets, and the Evangelists, were simply the Divine penmen, who wrote implicitly to the dictate of a living voice.

The Word, moreover, he teaches, does not belong to men alone, but is the possession likewise of the angels of heaven, to whom it wears different forms according to the degree of their love and intelligence. In general, it may be said to have three senses, or meanings; first, a celestial sense, apprehended by the celestial or highest angels; secondly a spiritual sense, apprehended by a lower range of angelic minds, the spiritual; and thirdly a natural sense, with which we are all familiar, written down to the comprehension of the lowest, most worldly, and sensual of men-t -the Jews.

These three senses make one by correspondence; although diverse, they are still harmonious, aud connected by one divine life. A familiar illustration will show how this is. Let it be supposed that man's soul, or spiritual body represents the celestial sense of the Word, his material body, the spiritual sense; and his clothing, the literal or natural sense; and some idea may be thus formed of what is meant by the three senses of Scripture, and yet only oue Word.

The Word, moreover, we are taught, has worn different garments, or varied natural senses, at different eras. The first church, Adam, or the primeval race of men, did not possess a written Word, but were gifted with a perception of spiritual essences. Nature was literally spread before them as an open book. To them, nature was the expression of the Divine Wisdom; and they saw in every beast of the forest, in every flower of the field, and in every scene of creation, evidences of the divine presence, and material emblems of spiritual and heavenly things. As men declined from purity, and, together